Expositions of Holy Scripture | Page 7

spirit's trust, upon any that can pass and that must change. We need a Person whom we can clasp, and who never will glide from our hold. We need a Light uncreated, self-fed, eternal. 'Whilst ye have the Light, believe in the Light, that ye may be the children of light.'

'THREE TABERNACLES'
'The Word ... dwelt among us.'--JOHN i. 14.
'... He that sitteth on the Throne shall dwell among them.'--REV. vii. 15.
'... Behold, the Tabernacle of God is with men, and He will dwell with them.'--REV. xxi. 3.
The word rendered 'dwelt' in these three passages, is a peculiar one. It is only found in the New Testament--in this Gospel and in the Book of Revelation. That fact constitutes one of the many subtle threads of connection between these two books, which at first sight seem so extremely unlike each other; and it is a morsel of evidence in favour of the common authorship of the Gospel and of the Apocalypse, which has often, and very vehemently in these latter days of criticism, been denied.
The force of the word, however, is the matter to which I desire especially to draw attention. It literally means 'to dwell in a tent,' or, if we may use such a word, 'to tabernacle,' and there is no doubt a reference to the Tabernacle in which the divine Presence abode in the wilderness and in the land of Israel before the erection. In all three passages, then, we may see allusion to that early symbolical dwelling of God with man. 'The Word tabernacled among us'; so is the truth for earth and time. 'He that sitteth upon the throne shall spread His tabernacle upon' the multitude which no man can number, who have made their robes white in the blood of the Lamb; that is the truth for the spirits of just men made perfect, the waiting Church, which expects the redemption of the body. 'God shall tabernacle with them'; that is the truth for the highest condition of humanity, when the Tabernacle of God shall be with redeemed men in the new earth. 'Let us build three tabernacles,' one for the Incarnate Christ, one for the interspace between earth and heaven, and one for the culmination of all things. And it is to these three aspects of the one thought, set forth in rude symbol by the movable tent in the wilderness, that I ask you to turn now.
I. First, then, we have to think of that Tabernacle for earth. 'The Word was made flesh, and dwelt, as in a tent, amongst us.'
The human nature, the visible, material body of Jesus Christ, in which there enshrined itself the everlasting Word, which from the beginning was the Agent of all divine revelation, that is the true Temple of God. When we begin to speak about the special presence of Omnipresence in any one place, we soon lose ourselves, and get into deep waters of glory, where there is no standing. And I do not care to deal here with theological definitions or thorny questions, but simply to set forth, as the language of my text sets before us, that one transcendent, wonderful, all-blessed thought that this poor human nature is capable of, and has really once in the history of the world received into itself, the real, actual presence of the whole fulness of the Divinity. What must be the kindred and likeness between Godhood and manhood when into the frail vehicle of our humanity that wondrous treasure can be poured; when the fire of God can burn in the bush of our human nature, and that nature not be consumed? So it has been. 'In Him dwelleth all the fulness of the Godhead bodily.'
And when we come with our questions, How? In what manner? How can the lesser contain the greater? we have to be content with the recognition that the manner is beyond our fathoming, and to accept the fact, pressed upon our faith, that our hearts may grasp it and be at peace. God hath dwelt in humanity. The everlasting Word, who is the forthcoming of all the fulness of Deity into the realm of finite creatures, was made flesh and dwelt among us.
But the Tabernacle was not only the dwelling-place of God, it was also and, therefore, the place of Revelation of God. So in our text there follows, 'we beheld His glory.' As in the tent in the wilderness there hovered between the outstretched wings of the silent cherubim, above the Mercy-seat, the brightness of the symbolical cloud which was expressly named 'the glory of God,' and was the visible manifestation of His real presence; so John would have us think that in that lowly humanity, with its curtains and its coverings of flesh, there lay shrined in the inmost place the